Swing Time 1911-1995 dance theatreGinger Rogers + Kuja-yuti-Rahu produced 70 movies, many of which represented the best Euro-American performance dancing of her century. Her dance partner Fred Astaire commented that Ginger was the hardest-working woman he had ever known.

Telepathy 1880-1949 esotericaAlice Bailey was born into the stiffest, most restrictive rank of the nearly morbid Victorian British
middle class. By her own reckoning, her entire upbringing was
strait-jacketed in an elaborate system of behavioral rules.

Fixed state of resistance to perceived invasive threat and hatred of invaders.

VPOTUS In My Time 1941-Dick Cheney was a notorious political "hawk" who perceived threats of invasion from all persons ethnically diverse from himself, whether those persons were citizens of his own homeland or of other worlds.

Outcomes for the nichha Shani depend not only on
the disposition of Mangala (and upon Shani's
navamsha situation) but also upon Shani's bhava of
residence. Shani-5 may produce heavy
responsibilities for children (new life Mesha) or
difficult pregnancies perhaps with difficult timing
(Shani) or in difficult social-material
circumstances.

The frustration of nichha-Shani
arises from limiting conditions of
racial-blood-physical scarcity
and isolation. These harsh
restrictions seem to be imposed by outside
persons or events.

Breaking the curse

The spell (curse) of nichha-Shani can easily be
broken. One may realize in a karma-dissolving moment
that these intimidating, restricting, bigoted,
bullying, nay-saying "others" are merely versions
of oneself who are providing mirrors
of one's own obverse originating
impulse.
(It was a thought, feeling, or action.)

Good people must do
bad things (because the karmic obverse-system
requires it). Bad people must do good things
(because the karmic obverse-system requires it).

In that moment of acceptance of reality, Professor
Shani beams with austere happiness as
the Lesson Has
Been Learned! Everything in duality-Earth has two
sides! OK!

After that realization, the
experience of intimidation by outside forces begins
to dwindle. At each re-occurrence, one is blessed
with the intelligence to ask the question: if I am
experiencing this karma now, what was the
system-mandated antecedent?

Shani-Mangala Battle

Shani-Mesha tends to put most of its regulatory, ordering, step-wise energy into building a shield of resistance against hot-blooded youth, warrior-competitors, against new birth, and against the instinctive, muscular urges of sexual pursuit, innovation, and movement.

in bhava-4: hard physical labor, scarcity and harsh survival conditions even possibly violence in the childhood home

Low vitality

Life-force vitality starts out fairly low due to most resources being deployed in battle.

Yet reserves of available life-force increase over time. Shani gives better results with age, and the second half of life is always better with this placement.

Eventually the native comes to understand the nature of the battle and this hard-won understanding deploys one's energy in a more shrewd and effective manner.

Compensating Jyotisha factors can increase or decrease the vitality levels at birth.

Gains of strength are expected when Shani = in kendra. Shani-Mesha will gain the power of endurance when in parivartamsha
with Mangala in a rashi of Shani.

Additionally weakening of this disadvantageous placement may occur if Shani is simultaneously fighting other battles, such as Shani in hostile putra bhava or Shani-yuti-Rahu , which are both rather debilitating situations for the Lord of Static Anti-Change.

Overall however it is a"slow start" placement characterized by a fear of invasive, dominating personalities which creates a psychology of resistance (Shani) to movement, sexual vitality, and birth (including one's own birth) in the context of constant (Shani) explosions of newness and blood.

Brain

The locus of
muscular (Mesha) limitation (Shani), pinching
restriction, and valiant struggle against blood
reality is often in the brain itself.

Nichha-Shani can be associated with learning disabilities
related to inadequate opportunity for physical
movement, and ailments which are present at
birth, often related to the blood or the brain. It
is also possible that Shani-Mesha would manifest as
social-educational restrictions based on racial
(root) blood-identity (Mesha).

One may respond to Shani's at-birth limitations
with considerable adaptive success, as the native
must (Shani) act independently (Mesha) of
conventional process. However the lifescript
is usually distinguished by challenges in matters of
birth, blood, brain, and restricted movements.

Christian Science 1821-1910Mary Baker Eddy
* nichha-Shani-yuti-Guru suffered a lifetime of nervous disorders which motivated her decades-long addiction to morphine. Some psychiatrists believe that she had Psychotic Personality Disorder (PPD). Her father was opposed to schooling for girls.
She did housework until marriage.

Professor Shani's teachings are intended to
elucidate the system of karma which means
obligatory action. The core principle of the
karmic system in a dualistic
subjective-objective mentality of Earth is
that every action produces a reaction; thus
every thought produces its opposite thought, and
every feeling produces its opposite feeling.

According to the etheric-originating karmic
mechanism, if one has been the perpetrator of
actions which have produced consequences of
limitation and scarcity for those who seem to be
outside oneself, the non-self objective others, then
one must eventually experience these same
physically-based, third-dimensional, frustrating
insufficiences as a subjective personal experience.

The obverse-reverse mechanism
can begin on the subjective side where one feels
that an outside person or group is
enforcing some species of Shani-type limit-lack-insufficiency-crush-pinch-impedance
upon oneself. Or, the cycle can begin with one's own
decision to impose this Shani-style experience of
fear-reduction-brittleness-cramping-starvation-restriction
upon (what appear to be) other sentient beings.

They are not "others" of course. They are
distorted-mirror versions of one's own self. The
karmic system simply ensures that everyone who
participates in Earth's dualistic perceptual system
must see Both Sides. Not every human who is
presently incarnated on Earth is participating is
participating in the karmic system, but most are.

Those born with nichha-Shani are typically
experiencing the "subjective phase" which completes
the section of Professor Shani's principled
curriculum which educates all Earth-humans in the
ways of the cycles of duality that govern all
perceptions within the Earth-human mind.

The typical starting-mechanism for the particular
karma of nichha-Shani may manifest from their seed-expectations as invasions, intrusions and forceful impositions
(Mesha) at the level of brute physical reality.

When Professor Shani awakes after birth and finds
Himself in the hostile classroom environment of
Mangala-ruled Mesha, Shani's reaction to the
invasive energy is naturally stiff
resistance.

Mesha-style invasions may occur at the molecular,
cellular, muscular, musculo-skeletal, glandular, or
other physiological levels. It could be an entire
army or a single germ.

The invasions often produce mirror images upon
the emotional, social, financial, and mental levels.
Thus one may notice a recurring pattern of
Shani-pinch, Shani-exclusion, Shani-non-permission
in matters of the physical body's free movement.

Nevertheless, nichha-Shani will impose the Pinch
in the department of life indicated by Shani's
bhava. The angle between Mangala and Shani is
important. Mangala in 10th-from-Shani iis particularly acute, showing one who may
have vigorous movement and intense restrictions as
well, resulting in a highly frustrated personality.

Stand-off

In the end, because the powers of Shani vs Mangala are equally matched in
the Shani-Mesha invade-resist environment the resistance is largely futile.

A
stand-off is called as the native recognizes that most of one's life-force energy is being consumed in the battle between the irresistible force and the immovable object.

Shani's goal of species-survival will be met, although many dangers and obstacles do indeed obstruct the life-path.

Indeed, Shani in Vrizchika is similar to Shani in randhra bhava = it lengthens the lifeline somewhat.

In Mesha, Shani feels constantly under attack. Mesha is the home of Shani's enemy : the young, hot, bloody, aggressive Mangala. In this hostile environment, Shani feels constant anxiety. Shani-Mesha lives in a state of fear, trepidation, and ongoing threat to His weakened and debilitated rigid systems. In Mesha rashi, Shanicarya like an elderly warrior may feel rather desperate and is often looking for reinforcements. He worries about another attack.

Psychologically, the nichha- Shani endures a lifetime pattern of chronic attacks upon the material, social, mental, and emotional structure of life .

Conditions in the bhava of Shani are explicitly hostile and disorderly due to the blood-impulsiveness of Mesha. Each attempt to impose a principled, predictable routine in this bhava produces more frustration.

contrary

defiant

disobedient

opposing

rebellious

unyielding

Social Structure Fails

nichha- Shani produces a steady underlying expectation of social system-failure. Shani says: the day is coming when the structure will collapse under assault. There is much pessimism, nay-saying, and erosion in the rule of law.

The failure of lawful order often results in conditions of anarchy and invasive (Kuja) crime, especially rape and murder.

The agents of attack = "alpha" males, sexual competitors, dominators, the blood-thirsty. One's own vital life-force and interior instincts tend to be repressed by
the system. Predators produce a steady state of unconformity and misbehavior in matters of the afflicted bhava, so that Shani-Mesha may feel apprehensive in a world that is threatening and seemingly unlawful.

The life of Total Surrender 1910-1997 Mother Teresa
of Kolkata also offers a splendid example of the misery of nichha-Shani-5 caused by resistance to political intelligence = political ignorance.

Her celebrated later life commitment to extreme service is also much amplified by her fabulously intense seva-yoga of uttama-Rahu yuti uttama-Chandra in Vrishabha-6. Also, her ability to promote extreme service as a cause célèbre - although she resisted direct political action - was much heightened by Surya-Mangala-9-Simha. No doubt, she was a powerhouse of mercy.

Her famous commitment to serve the ostracized and destitute (6) at their time of death (rogesha-6 Zukra in 8; randhresha-8 Chandra in 6) was compounded by her fierce refusal to demand political changes in the larger social system that was causing the injustice.

Her mission was often criticized for its staunch acceptance of the socially enforced brutality (Shani-Mesha) which many perceived to be the structural cause of the terrible poverty, humiliation, and disease endured by her beneficiaries. But she wasn't about to try to change that.

Shani-Mesha is primitive (Mesha) in action: abrupt, direct, sometimes bloody, muscular, sometimes brutal, fierce, and utterly neutral toward the vulgarity (Shani) of the flesh-body (Mesha). Total Surrender 1910-1997Mother Teresa
of Kolkata * Somana-yuti-Shani. She enacted the plain-and-simple steps (Shani) which helped to infuse the reality of physical death (Zukra-8) with basic humanity (Chandra-6) - and assured by Shani-Mesha drishti to 7, 11, and 2 - simply no more than that.

After a long struggle, Shani obtains vitality, priority, lawful right to be First.

Obligation to Practice the Rules of slow, step-wise, established social practice; just and orderly distribution of assets (Kumbha); and the ability to coordinate graciously with the effects of Time

A tremendous worker, one is very active - often, hyperactive - due to nichha-Shani having so little permission to rest.

Illnesses of blood and brain, due to lack of rest.

One feels chronically that there simply is not enough time (Shani) to do things in an orderly way; but in any case something must be done; and that with haste.

There is a great fury to accomplish long-term plans within a highly compressed time frame. It is a super-human drive to accomplish more in less time, which can overflow into an Atlas Complex --feeling that the whole world rests upon one's bony shoulders.

Tendency to rush into commitments and responsibilities without adequate assessment of the time and resources required. Shani's usual caution and restraint is almost completely lacking.

The laboring life begins in adolescence and retirement comes very late, if at all.

Zorro 1969- drama-commerceCatherine Zeta Jones started her entertainment career far from home at age 15

POTUS-40 American Life 1911-2004Ronald Reagan
Shani-3 +
Chandra-yuti-Rahu began his sports announcer career while a college student and worked well into his 80's.

A Room of One's Own 1882-1941 BloomsburyVirginia Woolf
+ Somana-yuti-Guru * wrote day and night for years. She finally annihilated her entire physical body (Mesha) in response to a brain disorder (bipolar condition).

social class privilege, personal traits, individual achievements at the expense of public welfare. Shani-Meza endures a bitter struggle to achieve dominance through true humility, often being humiliated in the process.

POTUS-40 American Life 1911-2004Ronald Reagan was told where to go, what to say, and who to obey. Shani occupies the fortunate 9th bhava yuti Rahu therefore results were fortunate in matters of drama 5th-from-5th and politics. However positions he held were governed by others.

Displaced competitive instincts, transferred from the natural, individual realm of hunting and athletic sport (Mangala) into large-scale group social and economic order.

Prefers a "system" of winner-take-all.

Debility of this position is mainly attributable to the native 's instinct to fight for social recognition rather than to earn it. the native is easily frustrated by conventional methods and established order, and one will be in a position to"buck the system" rather regularly.

Oppressed by stronger personalities; tends to hide behind the power of the moment. Suffers from racial bigotry and selfishness, blaming others for his situation, and other displays of blocked self-determination.

Shani oppresses the conditions of Birth or genetic identity; Shani-Mesha encounters the karma of denial to enter the class of First Rank.

One may enact the karmic struggle via second-class roles:

become the second (or subsequent) spouse who struggles to gain priority

A Room of One's Own 1882-1941 BloomsburyVirginia Woolf
+ Somana-yuti-Guru = struggle for equality with her brothers/11 and much punishment from them; leader in slow, resisted efforts toward women's equality

have a second-class status

POTUS-32 Fireside Chats 1882-1945Franklin D. Roosevelt
* Shani-yuti-Guru-6 could not marry his lover
Lucy Mercer.
Not only did his mother threaten to disinherit him for causing a
scandal, but also as a practicing Roman Catholic, Lucy was prohibited
(Shani) to marry an inferior second-class divorcee.

In mulatrikona 0-20 degrees of Kumbha and in uttama- Thula rashi, Shani enjoys a neutral acceptance of the rule of Law in the physical and social worlds.

Shani trusts in the Law and calmly supports its application to all situations of Life.

Shani does not waste energy in His own or friendly signs. Indeed, Zanaizcara is the very paragon of austerity and skillful conservation of resources.

In Vrizchika and Mesha, Shani is constantly under threat of the breakdown of the rule of Law

Dangers of self-initiated blood killing and war (Mesha) or other-initiated eruptions of shocking, sudden movement (Vrischika) terrify Shani, putting Him on the defensive for a lifetime.

Shani-Mesha may hide in a psychic barricade, quaking in terror of the next attack.

It is important to be extremely honest and realistic about one's social position and career, at all times - due to the oppression of Shani upon Surya. There may be some serious ego-membrane struggles as the native attempts to claim talent or public leadership which exceed one's abilities or social permissions. However once complete honesty and neutral realism is established, one may proceed to deal with even the harshest human immorality or illness in the most practical way.

Q:Dear Barbara,

My struggles during this time of Shani-Meshaa have escalated to the point where I am ready to wave the white flag. I mean get out of the world. Over and out. I face resistance from inward and from outward. No one likes me, I do not like myself, the man I see in the mirror is hideous to me... you consistently recommend Seva but I'm more drawn to go to a monastery and mediate on emptiness, selflessness (In Buddhism, they call it Anatta).

A:Namaste,

Your Shani occupies bhava-6"serve or suffer". Unless you serve you will suffer. I am sorry that this dictum sounds so harsh but those who have chosen a path of service did so before taking this birth and they did so with a very specific method of karmic payback in mind during that pre-birth period. Truly service is the pillar of your life plan and to run away from your own plan will naturally cause self-contempt. I suggest to embracer your plan and that means to embrace a life of service. At this point of extreme self-contempt it might be difficult to believe that anyone would value your service but indeed they do and they are waiting for you to arrive to serve them!

Withdrawal into hiding-place = Big mistake. Retreat to monastery for reason of avoiding work = self-trickery. If Shani was in bhava-12 then yes monastery retreat would be appropriate (although one would be performing intensive labors within the monastery, probably much cooking and handling iron.) However your Shani-6 demands service to the victim-class! Serve the victims or become a victim. Your choice.

The fear of ‘suffocation'and ‘annihilation'is a carryover from parallel lives (Shani). It is not real in this life, but Shani's signal to the survival brain makes it seem real. It is an ancient fear of genuine physical snuffing out. The fear is based in an authentic parallel life experience which was terrifying. Shani feels perpetually terrified in the two rashi of aggressive invasive Mangala. In Vrizchika Shani is terrified of psychic invasion and secret torture; in Mesha Shani is terrified of bloody attack.

You have to accept the fear of the fight, which involves an underlying fear of winning. Take the challenge. Shani wants to run away and hide in misery. He is reacting to trauma in parallel life . In the present life, ignorance must be Actively converted into wisdom..

Triumph over Shani's fears is achievable. In bhava-6 the path to triumph over fear is service to the victim class. In particular, serve young men (Mesha) and persons of angry, fighting disposition who have need of basic physical aid. Often they are petty criminals (6) or have blood disease (6) and feel that they are the victim of unfair (6) accusations (6) and class exploitation (6).

By observing the criminal behaviors of these folk one will come to appreciate the motivating beliefs and expectations which drive their repeating fear cycles of addiction, poverty, and domestic violence. Watch and learn.

Identify the driving beliefs (e.g.,"I cannot earn enough to buy that shiny thing therefore I must steal it.") Then locate similar beliefs in one's own inventory of beliefs and expectations about the world. Then convert that ignorance into wisdom. Voila, karma completed. Service is the best path toward completion of karma!

Q:I realise you're a great fan of service and you seem to think everyone should do it as some sort of panacea.

Although I do give generously towards organized charities, especially international NGO's, for children for education etc, I have never got involved in service personally, that's not appealing to me at all.

I'm not the hands-on type. I prefer to withdraw in order to meditate on emptiness.

A:It is very much correct and effective for anyone who is trying to comprehend and resolve the karma of graha in satkona to offer Seva as
a method of clarifying the blaming, accusations, pollution, imbalance, frustration and foggy thinking which often plague graha in 6.

Zani-Meza is frightened of vital, active movement due to some terror of blood attack in parallel lives .

To heal, Mesha needs to be actively and personally involved, although personal involvement may trigger profound fear (Shani).Courage is needed to deal with the fear. Luckily you have a nice posse of planets in vikramasthana which provide Vikrama Courage.

Meditating on emptiness won't help. Withdrawal won't help. Retreating into blame or
so-called emptiness won't help. Being inactive will not help. Being inactive simply will not work because Shani-Mesha-6
tends to get stuck and stay stuck in a system of structural problematics
based on race or blood.

Professor Shani can break the ice-jam only when He actively engaged in service in order to convert ignorance into wisdom.

or Shani = Fear, which seems to be the opposite of adult responsibility

Namaste,

Shani's mahadasha initiates a 19-year-long period of fear. Sometimes subtle subconscious 'fear of failure' which is only obvious in its outcome (failure). Sometimes a much more visceral fear that grips the flesh-body especially the muscles with traction, resistance, cramp, stop-action, freeze.

If Zani-Meza will take responsibility for the fear, Zani-Meza will succeed. So far by yr account you have been taking considerable and noble responsibility for others but NOT taking responsibility for your own fears or your own actions.

Zani-Meza = often afraid to be honest. Zani-Meza = afraid to be alive. Zani-Meza = afraid of life itself: the movement, the blood, the flesh, the hunt, the body, the muscles, the need to kill, the need to eat, the need to run.